Nagaland - Art, Culture & Heritage @ whatisindia.com

FESTIVALS
Nagaland is a land of festivals. All the tribes celebrate their distinct seasonal festivals with a pageantry of color and a feast of music. All the tribes have their own festivals which they hold so dear. They regard their festivals sacrosanct and participation in celebration is compulsory. They celebrate their distinct seasonal festivals with a pageantry of color and a feast of music.

Most of these festivals revolve round agriculture, it being the main-stay of Naga society. Over 85% population of Nagaland is directly dependent on agriculture and lives in a thousand and odd villages situated on high hill tops or slopes overlooking verdant valleys humming with murmuring streams. In this blissful setting Nagas enjoy the blessing of Nature with rare gusto striking the onlookers with awe and admiration. In most of the places agriculture consists of monocarp.

Although some religious and spiritual sentiments are inter woven into secular rites and rituals, the pre- dominant theme of the festivals is offering of prayers to a Supreme Being having different names in different Naga dialects. At these festivals, the spirit of Gods are propitiated with sacrifices by the Village Shaman for a bountiful harvest either before the sowing or on the eve of harvest.

SEKRENYI - The Festival of Angami Tribe
The Angamis celebrate SEKRENYI in the month of February. It normally falls on the 25th day of the Angami month of "KEZEI". The ten-day festival is also called PHOUSANYI by the Angamis. The festival follows a circle of ritual and ceremony, the first being "KIZIE". A few drops of rice water taken from the top of the jug, called "ZUMHO" are put in to leaves and placed at the three main posts of the house by the lady of the household. The first day begins with all young and old going to the village well to bathe.

In the night, two young men will go to the well to clean it. Some of the village youth guard the well in the night as no one is allowed to fetch water after cleaning the well. The womenfolk, especially, are not allowed to touch the well water. Hence they have to see that water is fetched for the household before the well cleaning. Early the next morning, all the young men of the village rise to wash themselves at the well. The whole process is carried out in a ritualistic manner. The young men will don two new shawls (the white Mhoushü and the black Lohe) and sprinkle water on their breast, knees and on their right arm. This ceremony is called "DZUSEVA" (touching the sleeping water) and it assures them that all their ills and misfortunes have been washed away by the purified well-water.

On their return from the well, a cock is sacrificed by throttling it with the bare hands. It is taken as a good omen when the right leg falls over the left leg as the cock falls down. The innards of the fowl are taken out hung outside the house for the Village elders to come and inspect it. Beginning from the fourth day of the festival, a three-day session of singing and feasting starts.

The THEKRA HIE is the best part of the festival where the young people of the village sit together and sing traditional songs throughout the day. Jugs of rice-beer and plates of meat are placed before the participants. On the seventh day the young men go for hunting. The most important ceremony falls on the eighth day when the bridge-pulling or gate-pulling is performed or inter-village visits are exchanged. Until the close of the festival no one goes to the fields and all field work ceases during this season of feasting and song. The young unmarried girls with closely shaven heads sit down with the bronzed youth sing tunes bygone ages, recreating a past where no care touched the human soul.

MOATSÜ MONG - The Festival of Ao Tribe
The Aos observe Moatsü Mong after the sowing is done and the mother earth begins to show the sign of fertility. It provides the Aos the period of recreation after the strenuous job which goes into clearing fields, burning jungles and sowing seeds, cleaning up the Tsübu (Wells) and repairs and construction of houses by elders of the Putu Menden stretching over a week. The festivals marked by vigorous songs and dances, merrymaking and fun, is now observed only for three days from 1 to 3 May.

The natural customary practice of the forefathers was competing in making the best rice-bear and rearing the best possible pigs and cow to be slaughtered during the festival. The womenfolk would weave the best of traditional garments and adorn themselves with all their fineries. They would join the men folk in dancing eating and drinking and composing warrior songs. Singing songs in praise of the lovers and the village as a whole was done and the older men folk would encourage the young people to be bold and heroic to defend and protect them from enemies as head-hunting was practiced during the forefathers time.

During this festival one of the symbolic celebrations is SANGPANGTU where a big fire is lid and women and men sit around it. The best women serve the best wine and meat and make merry. Forecast is made by the righteous men who live by the guidance of the Almighty to see whether good or evil days are awaiting the people.

TSÜNGREM MONG
Aos has another festival called Tsüngrem Mong. It is celebrated in the eve of the harvest. However, now a days the Aos celebrate this festival from 1 to 3 August. Prior to the start of the festival the Village will declare the Süngküm (Village Gate) closed and free entry or exit is restricted and regulated for people who do not belong to that particular village.

Parties of old and young wearing their colorful costumes sing songs and perform dances to express their gratitude to the supreme Power fro helping the crops to grow well. They provide the best offerings to the supreme Power for abundant blessings. These festivals provide opportunities to the budding generations and village stalwart to demonstrate their intellectual skill and physical powers.

A handful of young men hold the stage and tell amusing stories about their elders. Peals of laughter greet them and young and old jump in excitement. These festivals are usually rounded off by a tug of war between men and women. Stories are galore that men lose to please their womenfolk. But none has refuted the argument that attracted by charm of their opponents, absorbed by their sweet songs and regaled by their very presence men lose gracefully. The only defense offered is that men have to pull uphill and the women downhill. Whatever the spirit behind this sport it is a treat to see and an honor to participate.

The Festivals of Chang Tribe
According to the oral traditional story of the Chang it is said that they have emerged from a place known as "Changsangmongko" and settle at a place called ‘CHANGSANG’ This was the first named village for Changs. There at the centre of the village they construct a platform called "MULLANGSHON". It is a platform of progress and prosperity, which became the public court for deliberating all the major issues & cases heard and judgment delivered. Social issues like village administration, cultivation, festivals, worships, marriage systems, boundaries of the land, war and peace making were also taken up in this platform. Decision delivered and judgments passed from this Mullang Shon become the final order.

The Changs usually observe six major festivals in a year. Out of which the three festivals namely (1) Poang Lem (2) Jeinyu Lem (3) Kundang Lem were monitored by Haongang Clan. The remaining three festivals (1) Muong Lem (2) Naknyu Lem (3) Monyu Lem, were monitored by Ung Clan. In this way the tradition was maintenance for generation and is followed till date. The counting of the days and the fixation of the festivals were made in the following manners : At the time of counting the days for fixation of festival a chicken offering is made for appeasing the God. Each Clan while performing such, a ritual has to observe much sanctity. All festivals were fixed six days ahead except the KUNDANG LEM and NAKNYU LEM. The Kungdang Lem was treated as the youngest and fixed five days ahead. Whereas the Naknyu Lem was treated with much awe, so was fixed just before two days ahead. It should start on the dark-moon-day as the main festival day.

KUNDANG LEM
Kungdang Lem is observed in the eight month (April) of Chang Calendar. This festival is observed for five days only. During the first three days, materials for construction of field huts in Jhum cultivated areas are collected and the area is tested on the fourth day. On the fifth days the relatives collectively go to the fields for construction of the huts. Thereafter, in the evening, feasting take place at home after they return from the fields. The sixth day is also kept for feasting. The seventh day is observed as “AOLAAK JAANBU” – planting or raising a kind of tree which bear bunches of sour fruits.

NAKNYU LEM
It was believed that in ancient days, during the forefather’s time, the entire world was enveloped with total darkness, day and night could not be differentiated. The darkness was so thick that people could not even go out for collection of firewood and water. They remained inside their home for complete six days and by then they become short of everything. In order to keep the fire burning inside homes they burned out every available things and when nothing was left they are compelled to burn even the horns of buffaloes, mithuns and cows that were hang in front of the houses.

On the seventh day the light came as usual. The people of the earth became extremely happy and by way of giving thanks to the God this Naknyu lem was held. In this Naknyu lem no worship is performed but certain rules are strictly observed. This festival is held on the eleventh month of Chang calendar which falls during July. The counting of the days and the announcing of the day is made by the Ungshedbou of Ung Clan. It should be a sudden announcement leaving two days gap only. It starts on the last day of the moon, i.e. flour grinding day. Domestic animals are slaughtered, young and old play spinning tops while music and laughter pervades from the women folks as they play the kongkhin (in Chang) made out of bamboo split. Village streets are swept and cleaned so do houses and their surroundings. Firewood and water are stocked.

The second day, which is the dark-moon-day is called ‘Youjem’. On this day no one go out of the village, even for drawing water . There are exchanges of gifts and food items among the friends and relatives. Meat, wine and freshly packed breads are plentifully used. Sports like Top spinning, tug of war, high jump, long jump, climbing of oiled pole and jumping and grapping big lumps of well cooked meat hang in row along bamboo rope. Women play on kongkhin. They too compete with this instrument. Men and women, young and old, all engage themselves in feasting and merrymaking the whole day but no dancing.

On this occasion the footpath and all the houses are decorated by placing leaves; a kind of herbal shrub called ‘NGOUNAAM’ (Eiziholfziablanda) which is a must to plant at every front of the house forward off evil spirits. The people, especially the children, put the leaves in their ear lobes so that no evil spirit will harm them.

In the evening, at the time of sunset, everybody remained inside the house. No man walks and rooms outside. During this hour, in the front and back door of every house a seed called ‘Vui long’ (Tape seeds) are buried inside paddy husks and burnt. Every member of the family remained still to hear the bursting sound of the seed. The tape seed explodes and if the sound and the exploding fragments bounds back towards the house . It is a bad omen and if the sound is good and the fragments bounds off it means good fortune. At this hour, ‘Shambuli Muhgha’, a God from heaven descends and visits every house and any one found outside is harmed. The third day is the day is the day of cleaning the village surroundings and approach roads. Aftyer the celebration of this festival other activities like cleaning of paths leading to the fields and neighboring villages starts . A daughter born in this month is named as Monyu. Besides, the Chang celebrated (1) Poang Lem (2) Jeinyu Lem (3) Muong Lem and (4 Monyu Lem

BUSHU - The festival of Kachari Tribe
The Kacharis celebrate a number of festivals in a year. Among them the most important ones Bushu of Buhsu Jiba which is widely celebrated by the Dimasa Kacharis and (b) Baisagn-the spring festival of the Mech (Boro) Kacharis. The Bushu is basically a post harvest festival and usually falls in the month of January every year after all the hard earned grains of paddy are harvested, thrashed and stored in the granaries. Although the exact date and place of the festival is not generally fixed, people see to it that it is celebrated when there is moonlight in the nights because it is believed to be auspicious.

Recently, the people have decided to celebrated the festival in the last week of January. The other festival Baisagn is celebrated in the second week of April coinciding with the New Year Day of the Hindu calendar. The mode of celebration of these two festivals being basically similar, the soul of these festivals is feasting and merrymaking with socio-cultural activities.

Bushu is celebrated either village-wise or sometimes a number of villages in contiguous area together organise the festival. This promotes better unity and understanding among the people of all ages and social status. The food items of the festival include rice, mutton, chicken, pork, buffalo meat and rice beer. The killing of these animals is known as ‘Meesthaiba’ which involves ritualistic performance before the animals are actually killed. Thereafter the village Priest prays on behalf of the people and places an offering of cooked rice and meat in the name of ‘Sibarai’ the Creator. This offering is known as ‘Meedo-Karba’. This is followed by feasting and merrymaking through songs and dances in which people of all ages and sex participate. Traditional sports called ‘Rimin-nehlaiba’ (consists of two opponents trying to push each other holding a wooden bar by hands below the armpit and ‘Longthai-suguba’ (lifting of heavy stones ) etc. are played. Also competitions on cultural dances, folk songs, folktales etc. are held during the festival. The dancing group also performs in honor of the village chief or any invited quest which is known as ‘Bai-sengna’. The honored quest offers some ‘present’ to the group as a gesture of acknowledgement of the honor.

MIU - The Festival of Khiamniungan Tribe
This festival held in the first week of May every year. One of the main significance of this festival is to build cordial relations and to make close-knit relation between the maternal uncle and his sisters offspring i.e. (Nephews and Niece). It is during this festival that the maternal uncle offers a very special prayer by invoking the supernatural Deity to grant good health, prosperous life and power over enemy to his Nephews and Niece.

On this occasion Niece and Nephews visit their Maternal Uncle with presents like Clothes, Dao’s and other things besides edible items like – Fermented Breweries, sticky rice and cooked or uncooked meat. This is also a very special occasion of FORGIVE and FORGET between Maternal Uncle and his Niece or Nephews. But if the differences or disputes is beyond pardonable on the part of Maternal Uncle, he will not allow his Niece and Nephews to visit his house for getting blessing. In the event of such happenings it is believed that the future life of his Niece and Nephews lay in shambles. But refusing to give blessing is a very rare case.

The significance of this festival is also to mark the seedling in the new field in which all the families of the village go to their Khetis and perform Pujas and prayer by offering animal blood and flesh with other food stuffs to their Deity. The people also pray to bless them with strong, handsome and beautiful children. They too pray for increase of animals and grains in the field and ask for prevention of crops from damage and visitation of plague over human and animals.

This festival is also known as dividing line between merrymaking season and the start of working season. From this festival onwards people stops performing folk songs and dances till the next joyous festival called TSOKÜM’ comes. The elders of the Tribe and also the villages stops to enter any treaty or hold any diplomatic welfare ties with any Tribe and villages.

TSOKÜM FESTIVAL
This festival is held during the first week of October. This is mainly observed to give thanks to the Almighty Deity for giving good crops and safeguarding life in the family. During this festival animals like Mithun, Buffaloes, Cows, Pigs etc, are killed and sacrificed to appease their God. A portion of neck and limps of the animals killed is then collected in the ‘Morung’ in the form of compulsory donation. The next day all the male folks of the village go to make or repair the roads and bridges between the villages and also the roads leading to their Khetis. On their return home from work, they partake of the food and breweries half way which has been kept arranged by the villagers out of the meat donated by those who killed animals during the festival.

One of the main significance of this festival is to grant permission the right to harvest and test the new crops . It is also during this time that each warriors of the village is in a liberty to display his hunted trophies by marking on the sharpened wood so that the people will come to know how many man one has killed during his life time.

AOLEANG MONYU - The Festival of Konyak Tribe
The entire Konyak Community of Nagaland, observed Aoleong Monyu in the first week of Aoleong Lee (April) every year since time immemorial. Aoleang is observed after completion of sowing of seeds in the new fields and to marks the end of the old year and to welcome the new year beginning with spring when a riot of flowers in every hue start to bloom. It is time to ask Almighty God for beautiful harvest of crops in that very year. The Aoleang Monyu is spread over six days. Each day has separate names and different significance : (1) Hoi Lai Yah Nyih (2) Yin Mok Pho Nyih, (3) Yin Mok Shek Nyih (4) Lingnyu Nyih (5) Lingha Nyih and (6) Lingshan Nyih.

The first day is called "HOI LAI YAH NYIH" which means the preparation day of the Aoleong Monyu. On this day every arrangement is made for the Aoleaong, like collection of firewood, banana leaves, vegetables etc. The rice beer is also stored on this day. New clothes are woven and all necessary ornament are prepared. On this day, the head of the family goes to the jhum field and sacrifices a chicken and sprinkles its hot blood on the "WUMJONG" altar with an invocation to the supreme Power for helping to grow crops well. By taking out the intestine, he predicts the future of his family. A leg of chicken with food is given to the neighbor of the new jhum field of that year. The food is carefully put into leaves and brought home and given to the family members after the prayers and ceremony. On that day also, a stage called "Aoleang WAKAM" is constructed in every "PANS" Morungs for the dancing parties.

The second day is called "YIM MOK PHO NYIH" The domestic animals like Buffaloes, Mithuns, Cows and Pigs etc. have to be searched and roped in and tethered to a past to be killed during the Aoleang. In addition to that young boys those who have not yet joined in head hunting were taken to the jungles for proxy head hunting . On their return from the jungles, the next day, young boys and girls have to be tabooed on that day.

The third day is called "YIM MOK SHEK NYIH" which means the day for killing of animals. On this day, the green signal for the start of the festival is given by hosting of well decorated Bamboo Flag "KOIPHONG" Right after the hosting the young men start playing the logdrum and go to their own houses to kill the animals. All the men gathered at the Morung will have best chosen food and rice beer before they go to their houses. The youngsters in the age group between 15 to 20 years together kill some domestic animals and take the meat to their parents after they enjoy the day.

The fourth day is called "LINGNYU NYIH" which means the great day amongst the six days of Aoleang Monyu. On this day, men and women wear beautiful ornaments and spend the whole day in community feasts, amusements, dances and merry making. Every house prepares the best feast and shares it with friends, relatives and neighbors. In the afternoon, all the men go to the main entrance gate of the village and have a feast there and teach the young men the art of head-hunting. On their return from the place called "PEJONG" which means entrance of the village, the men group themselves according to different Morungs and start dancing. Led by their leaders, they visit each other’s Morung and express each other’s good and bad qualities through songs.

The normal themes of the songs are the victory over the enemy, asking Almighty God for bountiful crops etc. The dance party holds enemy’s heads in their hands and display in front of others Morung their victory over their enemies. In the evening, all the groups gather at a place called "SHAOCHONG" where the heads, legs and hands of enemy are kept. All the groups dance together and fire the guns. The old and young men who can shoot the gun go to their own houses with loaded gun and fire in front of their houses to signify the "LINGNYU NYIH".

The fifth day is called "LINGHA NYIH". This day is observed by honoring each other ; the old men are honored by the young ; young boys and their parents call on their married sisters and daughter’s respectively and after them best feasts ; married daughters also visit their parents and offer them the best feasts; married daughters also visit and offer grand feasts to their parents. On this day families of the dead visit the burial sites of their dead relatives and pay their last homage to the departed souls. A special feast is arranged on this day to renew the friendship made by parents and to make the friendship last for posterity amongst the descendants. They also visit permanently declared household friends and exchange best prepared food items. permanently declared households friends and exchange well-prepared food items. Permanently declared household friendship continues for years together best portion of meat are exchanged between these households.

The sixth day is called "LINGSHAN NYIH" which means final day of the Aoleang Monyu. The day is spent in cleaning the village and houses which were made dirty during the Aoleang Days.

MIMKUUT - The Festival of Kuki Tribe
Minkuut is the harvest festival of the Kukis. Kukis of Nagaland celebrate this festival on 17th Kuki month of Tolbol (January) every year. The celebration lasts one week. Besides Mimkuut, Kukis celebrate Chapphou Kuut Chavang Kuut as well as other smaller festivals. It is believed that Mimkuut and other festivals, came into being from the fact that in order to appease Thilha (Demon) the people sacrifice and at the same time they also believed in the existence of a Supreme God whom they call "Chung Pathen" (Heavenly God). To get the blessings of such gods the village Medicine man (Thempu) would sacrifice fowls to propitiate the spirit of the Demon-god by performing a series of rituals and prayer.

Tradition handed down orally from generation to generation says that the Kukis originated from subterranean underworld. They came out from this underworld in search of better land. They brought with them a number of cereals such as millet, tapioca, beans, yam etc. After they came over ground they found paddy and job’s tear together, which were brought across a river called Twinanhem by a pair of wild rat on a bamboo seath (Stipule) tucked to their mouths. Gradually they found Mithun from a place called Sisep, Pig from Bonnol, Fowl from Molkon which they domesticated. They would lavishly use these animals during such festivals. Thus the cultivation of this job’s tear started. They found that, it was more productive and yielded a better harvest.

The celebration of the completion of the year’s harvest is done with the instructions and guidance of the village Medicine man (Thempu). On that day for the entire village the Medicine man would chant incantations to the God for the rich harvest and to invoke the spirit for more abundance harvest in the coming years. The Mimkuut is essentially a wrap up of the year long toils of the land. The celebration is marked by feasting, drinking of Madhu (rice-beer), the youths engaged themselves in various types of merrymaking, fetching of water and firewood, traditional sports like wrestling and other games and different kinds of tamashas continue throughout day and night. The older people sit by the fire-side singing traditional songs and more enthusiastic ones dance and crack jokes from time to time.

Sequence of Seven Days Mimkuut Celebrations:
The First Day of Mimkuut is exclusive for the Village Priest-Shaman. He would perform series of rituals asking the god Thilha (demon) the good or bad of the time for celebration. Accordingly, he would announce the date and manner of celebration. The announcement is done early in the morning at cock-crow with the accompaniment of the sound of Gong and Drum. Everyone then start preparation mentally and physically.

On the Second Day early in the morning, the Village Shaman would perform rites and rituals at Village Water Point and other ominous places like biggest tree, and biggest rock near the Village believed to be the abode of god Thilha (demon) by sacrificing blemished white fowl. The Third Day is devoted to cleaning of the village, footpath to Water point, Kheti and neighboring Villages. The womenfolk prepare food, ju and other drinks. They would serve them to the men folk who are working.

On the Fourth Day able-bodied man from each household and youth from Phan (Dormitory) would go to the jungle to rope Mithun. The Mithun is brought to the Village and tied with a post having three branches. No ordinary tree or post is used. On this day the womenfolk and youngsters bring millet, yam, pumpkin, job’s tear and other kheti products. They prepare country baked cake and cook yam, pumpkin, Tapioca etc. These will be served to the men folk on arrival with the Mithun. The boys and girls fetch firewood, water, leaves required for the feast.

On the Fifth Day the Mithun is ceremoniously killed after observing rites by the Shaman. The men folk cut and prepare the Mithun. The womenfolk continuously serve Madhu and other drinks. The boys and girls wearing the best of clothes and other garments sing and dance throughout the day. The whole day is devoted to merrymaking, jest, singing and dancing. New songs are taught and learn. The whole evening is spent in feasting and revelry. The main Kuut Feast is enjoyed together by one and all.

The Sixth Day is devoted to sports. Different age groups are formed and competition goes on through out the day. The elder group, the younger group and the women group would vie for the coveted prize which is normally a lump of Mithun meat set aside for it. The sports competed are mostly shot-put, race, pole climbing, wrestling, mithun jump, pole throw (pole use for pounding rice) etc. Other traditional games are also played. The women section also compete various types of sports, whereas the aged and children would enjoy watching. The night is a get-together night. A big camp-fire is lit and folk song, folk dance punctuated by jokes continue throughout the night.

The Seventh Day – the last day is the coming together of mainly family members and neighbors. Married daughters with husband and children would visit their parents, brothers and sisters and exchange gift. They will be reciprocated and sent back after being entertained. The Shaman would announce closing of the celebration after performing rites and rituals in the same manner by again releasing spotless white fowl to please Thilha god (demon) and with good omen for the village (prosperity and health), he would announce the closure of the celebration officially. The Village will then begin the year’s activity.

TOKHÜ EMONG - The Festival of Lotha Tribe
The Tokhü Emong is the harvest festival of the Lothas. With the harvest done and the granaries full, the people now take a respite from the toils and sweat and settle down to enjoy the fruits of one’s hard labor. Tokhü Emong is celebrated in the 1st month of November every year and it stretches over to 9 days. Earlier, no particular date was fixed. However, in order to carve unity and uniformity among the ranges, Wokha elders decided to celebrate it on a fixed date. Following this Tokhü Emong is celebrated on November 7, every year.

During this festival, the entire Village takes part in the celebration. Every household have food and drinks prepared for the feast. Friends, families neighbors are invited to each other’s house and this continues for 9 days. The main features of the feast are community songs, dances, feast, fun and frolic. Everyone attires themselves in their beautiful traditional dresses and costumes according to their social status. There is an air of gaiety and light heartedness everywhere. Gifts of food and drinks are exchanged during the Festival. Among friends, the number of cooked meat given denotes the depth of friendship and ties. For example, if one man offers 12 pieces of meat to his friend, it shows that he treasures his friendship, it is reciprocated, and he is also offered 12 pieces of meat, it means that the friendship is valued from both sides.

In this case, should any disaster or misfortunes strikes either one of them, both of them will stand by each other no matter what. Thus a friendship of loyalty and fidelity was pledged. In case of mere acquaintances or platonic ones, only 6 pieces of meat are exchanged.

It is the Priest who gives the signal for the start of the festival. He accompanied by aids (Yinga) along with baskets goes round the village collecting un husked rice from every home when offering is made. The priest takes a handful of it, showers prayers and it is only after this that he puts the contribution in his basket. The belief was that the more generous the contribution, the more yield one would get during harvest but if any one refuses to contribute, he would lead a pauper’s life. So none would dare to refuse contribution for fear of that. A portion of the collection is used to buy a pig and the rest is used for making rice-beer. The pig is killed and cut and is distributed to the contributors. The ritual is considered as contributing factor to general prosperity.

Before the commencement of the festival, if any stranger happens to be in the village, he gets two options; to leave the village (past beyond the village gate) before sunset or to stay there in the village until the festival is over. He however, enjoys the warm hospitality of the villagers. This festival also provide the occasion to offer prayers for the departed souls. The family who lost any member during the year performs his/her last rites. The people remain in the village till the last rites are performed.

Young boys and girls engaged during the year are happily married after Tokhü. It is also the time for renovating the village gate, cleaning wells and repairing houses. Tokhü -Emong is also a festival of thanks giving, sharing and reconciliation but the most beautiful aspect of this festival is that past rancours are forgiven, new ties are formed and bonds of closer intimacy are formed. Wild cries of Joy-echo over the green hills and narrow valleys. One feels as if the stones have been given tongue to say ‘Oh farmers, tender your fields with love and care’.

The Festivals of Phom Tribe
The Phoms have four major festivals each having unique significance. They are MONYU, MOHA, BONGVUM and PAANGMO.

MONYU
Monyu, the most popular and biggest festival falls in the month of April every year soon after the sowing season. The festival is celebrated for six days beginning from 1st to 6th April every year. It also marks the end of winter and the beginning of summer or monsoon. A day or two prior to the festival the green signals of the dawn of festival is made by beating log drums with a distinct tune synchronize purposely for the event, traditionally named "LAN NYANGSHEM".

The Priests or the village elders performed a ritual and predicts what the forthcoming festival would be, a blessing or a curse. In case the prediction shows a sign of dangers, the villagers are warned to be careful during the festivity. Monyu is the time to bid farewell to the on going year and heralds the dawn of the new year. It is also the time of prayers and dedication for the sprouting crops that are already sowed. The main feature of the Monyu is the occasion when the male members of the family shows love and renewal of affectionate feelings towards their married daughters or sisters by presenting them the purest of the rice beer and specially prepared food. Such conduct reflects the general status of the Phom women that "they are respected and honored". Planning and decision relating to community welfare to be implemented throughout the years are also decided during the festival.

The six days long festival follows a circle of ritual and activities which may be categorized day-wise as the following. The first day is the day for over all preparation. Besides preparing of domestic chores every household go to collect wrapping leaves and bamboo’s, which is called "SHONGTEN-LAIPHEN’. The second day is for compulsory brewing of all kinds of rice beer.

The third day is meant for the varying age-group from oldest down to the youngest. They gather together and feast amidst dancing, merry making etc. Thus the day is named "Aiha Okshok". The fourth day is coined as "Chingi Okshok" which practically means general festivity and also the day of arrival of guests from neighboring villages. On the fifth day parties of young and old men and women wear their respective colorful costumes, keep themselves busy, eating, drinking, dancing, inviting friends, kit and kin… making each moment of the day memorable and joyous, which is called "paangmohah".

The sixth day and the last day is another remarkable day. The elderly people feast by exchanging a jug of purest rice beer and meat etc. The younger ones both boys and girls stroll out of the outskirts of the village and feast together. The most common game played during the last day of the festival is "Swing" made out of wild rope locally called "SHAKOK VU". It is to be noted that the whole process is carried in a ritualistic manner.

MOHA
Moha is the one day festival in the month of May to pray for the better growing of seeds/plants. The new crop plants of various kind are taken to village by the elders or the Priests of the village and put in a ritual place or an alter called "Moidu" invoking blessing by Priests called "Ngongpathu" for the better growth of the seeds.

BONGVUM
The Bongvum festival generally falls in the month of October every year after the major harvest and is observed only for a day. This festival may be best interpreted as the festival of Thanksgiving to the unseen Almighty God for whatever have yielded during the preceding months. On this occasion not any other animals but chicken is killed and sprinkled its hot blood against the outer surface of the bamboo pail for storing grains.

The other ritual associated with the Bongvum festival is the preparation of sticky rice. The meat is cooked with Prawns and Crabs mixed with dried bamboo shoots and ginger. This prepared food is put into the leaves carefully and tied to the main posts of the house. Both these rituals are performed as a token of giving thanks to the unseen Almighty for the blessings they are bestowed with, so that they may be blessed more in the next harvest. Also predicting the future of the family by taking out the chicken’s intestine performed by the father who is the head of the family forms another part of ritual during the festival.

PAANGMO
The festival called Paangmo is another important events of the Phoms. It is celebrated in the month of November which stretches over three days. At this festival, the whole surroundings of the village is cleaned. Wells and homes are repaired and decorated. Every household and varying age-group brew special rice beer called YU" and kill animals. Parents present gifts commonly meat and prepared food to their daughters already married (DOIDAIBU YUKHA) who also reciprocate in the like manner with ardent "Love and Respect".

YEMSHE - The Festival of Pochury Tribe
October is the month of festivity which every Pochury anxiously awaits, every year to celebrate their greatest festival Yemshe. Yemshe is the festival of welcoming the new harvest and blessing. All the Pouchuries, young and old, rich and poor celebrate this festival with great pomp and gaiety anticipating a good harvest which they deserve after a year’s hard labor under scorching sun and merciless rain. No one is allowed to harvest etc. until the whole period of festival is over.

Originally, the festival commence from the last part of September with different categories of observances till the final day which falls in the first week of October every year. Yemshe is observed only on the 5th October keeping in tune with the final days of the traditional observance of the festival. When the time approaches, the Village Spokesman will announce the arrival of Yemshe. The very next day of the festivities will begin with the observance of the first part of rituals.

There will be preparations. The Youth of the Village will clean whole village, footpaths, wells and fields and construct Baskets making-cum-Resting Places. After that the head of the family will perform all rituals. Necessary materials used in rituals are fastened to the main post of the front house. Engaged couples (fiance & fiancee) will renew their relationship with exchange of food or wine and eat together. Many young couples come to know each other and get themselves engage during this period. As such, this festival is important and enjoyable moment particularly to young people and farmers in general. This is known as the Big Yemshe. The small Yemshe, like big Yemshe, is also celebrated with rituals. The sanctification of the House, a ritual feast has to be hosted by a rich family. All the villagers will observe the period with great solemnity till the end of the period.

The family who host the Sanctification Feast has to fulfill the following conditions before the feast day. The family who host the Sanctification Feast will have to provide wine to all families of the village. The family will have to host dance party of his (head of the family) age-group, men and women in the village and in Khel wise as well. Feast will be given to the dancers, and meat will be distributed to all his age-group friends.

Cutting of Bamboo Mugs will be held twice. All the host’s clansmen/nephews will make new b bamboo mugs. They will take wine from these mugs which will be kept with the host. Also all the old Mugs will be collected from every house and kept in the host’s family for drinking wine. Only paddy rice will be arranged (not millet, maize etc.) and distribute it to all the houses by the host and later the cooked rice will be again collected and redistributed to all the families in the village.

All the clansmen will take one Mithun and a Chicken to a river on the way to the Jhum field and feast. They will construct a Resting Shed there for the host of the Sanctification Feast. It is believed that in the second life, those who have not hosted the Sanctification Feast can not sigh with a deep breath as ‘ewhi’, but can only say ‘Korowhi’ and those who have not performed the Resting Shed Feast they can only say ‘owhi’.

For reserving of frogs, one axe each for three rivers is given to the villagers as frogs in these three rivers are reserved. This will be followed by giving out a big feast to all the village elders. After that it will be announced in the village that frogs are reserved by the host of Sanctification or Yemshe Festival and no other should go to these rivers to catch it. After wine and food is arranged, the master of the festival will ask his villagers to fetch him pine-wood and he will give a big feast to his villagers. Men will take 6 pieces of meat while women will take only 5 pieces.

All the clansmen will carry well-prepared food and wine and go to the reserved rivers and make bridges/ladders for frogs catchers to enable them to go to any part of the river. At the same time, they shall eat and drink and enjoy themselves. This is a part of many games they play. A chicken will be kept in a cage on a selected tree on the way to the field. After that a selected group will go to that spot with dried frogs where chickens was kept and have a feast there. Every household have to perform this. Even the poorest family have to perform this ritual by roasting brinjal as the substitute of frogs and chicken.

It is traditionally believed that the most fertile lands were under the control of devils. Sacrificial acts also therefore have to be performed according to the fertility of the land. For the most fertile land a Mithun has to be sacrificed, then a pig and the less fertile land a chicken has to be sacrificed in the field. Two big gourds of wine will be carried, one for halfway and the other for sacrificial consumption. While coming back from their fields a particular group will not mix up with another group. So, a Mithun group, Pig group and Chicken group shall come back home separately. Likewise, wine also will be taken separately.

After all the arrangements like collection of green vegetables, meat etc. and performances of rituals are completed, the master will select 6 supervisors; two for washing ginger, four to supervise the butchers for preparation of the feast for the whole village. All young and old will come and help the host in preparation of the feast. In this feast, Mithun, Pigs and Chicken will be slaughtered. If there is no Mithun three pigs will substitute a Mithun. Womenfolk will pound rice and cook while the men folk will be busy for meat, and other difficult jobs. By sundown, all villagers, from youngest to the oldest will come together to attend the great feast. Few quantities of all sorts of food stuff and rice grains etc. shall be shared and offered it to the dead souls as farewell gifts and greetings of the Yemshe Feast.

The last day of the feast will be impressively observed as the feast cleansing day. All will remain at home and no one will do anything and go on journey or anywhere. From the very next day all types of harvest and collection of house constructional materials etc. will begin as the happiest moment for the farmers has come with the blessing of God.

NGADAH - The Festival of Rengma Tribe
The Rengmas celebrate eight days of Ngadah festival towards the end of November, just after harvest. It is the festival of thanks giving, merry making and rejoicing. This festival also marks the end of agricultural year. The village High Priest (PHESENGU) announces the date of commencement of the festival at the top of his voice, so that the villagers can prepare themselves for the festival.

The first day is meant for the preparation of rice-beer by every household. Banana leaves are collected from the forest on the second day, for the Ngadah feast. On the third day womenfolk visit the graves of their relatives and places rice-beer wrapped in banana leaves, on the graves. This is a symbolic presentation of offerings to the dead spirit. It was believed that the souls of the dead visit their near and dear ones once in a year during Ngadah festival. Therefore, the festival observes the remembrance of the departed souls, besides cleaning and repairing the graves. This is the day the rice-beer prepared for the festival is tasted by the eldest member of the house, which is followed by the others drinking from it. On the fourth day, all male members gather together at their respective morungs known as ‘RENSI’, early in the morning, with their own rice beer and meat and have the meal there. It is taboo for womenfolk to take part in the morung feast. At mid-day, all male members in their ceremonial and warrior fineries, go around the village, followed by women with rice-beer in their mugs and bitter gourd containers, to offer them drinks.

The fifth day again witnesses all the male members go in procession, visiting all the houses singing songs relating to ‘NGADAH’ festival. Each household has to give something as a token of their appreciation, when the procession visit them. On the sixth day, all members of the village visit the house of one another irrespective of khel or clan, eat and drink with one and all in every house without any restriction or hesitation. On the seventh day, everybody go to the forest for collection of firewood, banana leaves and vegetables for the feast. A grand feast is arranged on the eighth day, where the whole village population feast on whatever was collected on the fifth day procession. After this feast, it is believed that the souls of those who died that very year, leave the village and go to the land of the dead. On this three rites are performed. One is the peace agreement with fire in order to avoid fire accident in the village. The second agreement is made with rats, so that they do not destroy crops or household goods. The third rite is performed to expel evil spirits from all households and village. This ends the eight long days celebration of the ‘NGADAH’ festival by the Rengmas.

MONGMONG - The Festival of Sangtam Tribe
The Sangtams have about 12 festivals spreading over the calendar year including some special functions. Except certain ghenna, all the festivals concerned with food productions, blessings and prosperity. MONGMONG is one of the most important festivals of the Sangtams. The predominant theme of the festival is the worship of the God of the house and the three cooking stones in the fireplace. The festival is observed in the first week of September every year.

After toiling for several months during the year and when the crops are ripened for harvest, the green signal to start of the celebration of Amongmong festival is given by the village priest called "BEBURU" with due prayers and rites. At dead of the night the priest will announce/proclaim that " ZANGNYUO MONGMONG NUNG EH-LEHE". The next morning another priest will repeat the proclamation. Then the villagers will begin preparation for the festival by accumulating foodstuffs, firewood and special wine like Rohi and Madhu etc. The announcement made in the morning is the correct information. The proxy announcement made at dead of the night denotes separation of the spirit of the dead from the living during Mongmong festival. Also nobody would like to inherit the sins of the dead and any kind of sinful deeds. Thus through Mongmong festival a line is drawn between the dead and the living.

Mongmong festival, which means togetherness forever is very cautiously observed every year and stretches over six days. The object is to have a good harvest, food grains for which the villagers toiled for the whole year. The figure ‘Six’ also bears a great significance among our forefathers as the figure ‘Seven’ was among the Hebrews. For example, when a man brings enemy’s head from war, he keeps himself undefiled and observes genna for six days. A male baby is christened on the sixth day. If a man dies, the deceased family mourn for six days.

Each day of the festival has its own significance. Thus, the first day that is September 1 is called ‘SINGKITHSA’. This day is marked by closing of all transactions relating to purchase of domestic animals like Pigs, Cows, Mithuns and rope them also preparation and collecting of foodstuffs. The villagers also engaged themselves in collection of vegetables, millets, and firewood from the old fields.

While collection of firewood and water continuous on the second day the roped domestic animals are also killed. After setting aside some portions for the feast the meat is distributed amongst the team members of the group called ATIRü and AKHINGRU. These male and female groups are organized according to the group primarily for working together in the fields of every member of the team in turn. During Amongmong festival, special meals are arranged in the house of the treasurer of the respective groups/ teams. On the other hand the meat of animals killed by rich individual is generally shared among relatives, Neighbors and friends. The day is called "SINGKITHSA.

The third day is MUSUYANGTAP day of worshipping the 3 oven stones by one and all. In the early morning of third day of celebration the oldest women of the household performs the ritual by placing gum rice shaped into balls on the top of the 3 stones and also pours a little wine upon these stones believing that the God (LIJABA) is represented by these stones. Till the rituals completed nobody in the house is allowed to taste food and even animals are not fed. This performance normally takes a short time only. But great care is taken and during the ritual lest it is eaten up by some domestic animals which is believed to be the sign of some misfortune or wrath of the evil.

On these three days villagers will not go either to field or outside the village as according to the belief these actions would bring calamities and would damages the crops. Again at dawn the priest would go to the village well and draw water first very carefully followed by other people waiting there. But each one of them must cover his or her head with green leaves lest he/she is attacked by cholera. The day is celebrated with children playing among themselves with gay dresses and the young people in their best gathered in dormitory and exchange songs of bravery. In course of time they are usually joined by their girl friends. The whole day is devoted to drinking of rice-bear, dances including tug of war and other merrymaking activities etc.

The fourth day is called ‘KIKHALANGPI’. The male population of the village gives a face-lift to the village. Here again the priest will first start clearing the weeds then he is followed by all other villagers. Path leading to the fields, inter-village road, village wells and springs are cleaned. On returning home every grown up male member will contribute meat and wine and feast together in the house of the village priest. There they reaffirm mutual friendships. In short it is day of special gathering and feast. The wife of the house puts chillies, ginger and cotton in green leaves called ‘TSIDONG’ and puts them in the field or outside the village as according to the belief these actions would ward off calamities and prevent damage of crops.

The fifth day is called ‘SHILANG WUBA NYUMONG’. This day the villagers pay visit to relatives, friend and neighboring villages. Also sharing of meals, drinks and exchange of gifts in the form of meat as presentation. The last day of the festival is called ‘AKATISINGKITHSA’. From this day harvesting starts. On successful completion of six days celebration of Mongmong, the Sangtam Nagas believe that their God is well pleased and hope for blessing from him by having rich harvest and good health in the family.

AHUNA - The Festival of Sumi Tribe
AHUNA is a traditional post-harvest festival of the Sumis. AHUNA signifies the celebration of the season’s harvest in thanksgiving, while invoking the spirit of good fortune in the New Year. On this occasion, the entire community prepares, and feast on the first meal of rice drawn from the season’s harvest cooked in a bamboo segments. The receptacles for cooking or serving on this occasion are freshly made, curved or cut, from indigenously available resources prolific and abundant in the countryside.

TULUNI
Tuluni is a festival of great significance . This festival is marked with feasts as the occasion occurs in the bountiful season of the year. Drinking rice beer indispensably forms as part of feast. Rice beer is served in a goblet made with the leaf of plantain. This wine name is called TULUNI. Therefore, consumption of the wine is called "TULUNI". Tuluni is also called "ANNI" the word of which denote the season of plentiful crops. This midyear (July) festival is the greatest and most fervent moment for the Sumi Community of Nagaland.

During this festival, betrothed exchange the basketful of gifts with meals. Fiancé is invited to a grand dinner at the fiancée’s residence. Even siblings of the families of both the bride and groom exchanges dinner and packed food and meats. It is a time of joy even for the baby-sitters. On this day they are fed generously with food and meat. Cultivators usually work in groups and specially for Anni (Festival) they keep budged with either pigs or cows are procured and the butchered animals are shared among the members. The served meat is used for group feast. In the midst of the feast group leaders gets extra offer of meat by way of feeding them by others. Each working group consists of 20 to 30 in number which includes several women too. The new recruits are also made to add the group at this grand feast.

The Betrothed are settled at this period. The fervors of feast is synchronized with a chain of folk songs and ballads. Sumis have two different clan-heads, viz. Swu (Sumi) and Tuku (Tukumi). By virtue of two separate clans the gennas and rituals differs between Sumi and Tukumi. Among all other festivals and gennas, Sumis in general accepted the festival of Tuluni as the most grand and important one.

METUMNIU - The Festival of Yimchungrü Tribe
The Yimchungrüs celebrate Metumniu festival from 4th to 8th August every year after the harvest of millet. This festival is connected with the prayers for the souls of the departed ones. It is sentimental ceremony for those dear ones who left for heavenly abode during the year. An elder known as "KHEAMPURU" after due prayers inaugurates the festival. The festival is spread over for five days, which has its separate names of the days viz. SHITO, ZHIHTO, ZUMTO, KHEHRESUK, and SHERESUK.

On the first day the village is cleaned by community efforts, the damage roads and homes by the heavy rains are repaired. On the second day the path leading to the field are put in right shape, land slides which are very common during heavy rains are cleaned. Unwieldy growths are also cut. On the third day inter-village roads are taken up. On the fourth day water points and springs are cleaned giving a new look to the village and its surrounding. The villagers enjoy their millet. Friends are invited, gifts are exchanged. They dance in their finest and go round the village to charm young and old. As the festival has a strong Agricultural base, the Agricultural implements are sharpened and worshipped the three important things such as Spade, Dao and Hoe.

During Metumniu festival the young boys and girls are engaged and those already betrothed exchange presents for new born babies. Special prayers are held and offering are made if the child happens to be male. The parents offer six pieces of meat to the Priest, and if the child happens to be female parents offer five pieces of meat. This signifies that the male has six souls and female five.

TSUNGKAMNIÜ
The Tsungkamniü another important festival of Yimchungrüs fall in the month of January 14th to 16th every year. This festival is observed to signify the year long life and harvest achieved during the long hard works in the field. During this festival the young men and women of the village gathered together and go round dancing every house of the village in merriment. In turn every household provide meat, wine and rice cooked kept ready for them. This procession would go round the entire village and complete within stipulated time. The first day in the morning is spent for cleaning the village and thereafter eating, drinking and dancing starts.

HEGA - The Festival of Zeliang Tribe
The Hega festival is one of the most important and the biggest festival amongst the Zeliang community. It falls in the month of February from 10th to 15th every year. It is a festival invoking the Almighty God to shower his blessing upon his people with richness, luck and courage. It is also a festival of joy, rest and get together. On this day people pray to the almighty God for protection and guidance. On this festival the young couple are united for their future. The festival is announced earlier and all the preparations are done before hand. And the festival begin with variety of programmes and merry making.

First Day (Hega Teu dap)
On this day all the killing of animals for the festival are done in every household and those who have no such animals ether buy or share with other members. On this day itself the eldest of the family call his grandsons and daughters for the common meal to his house. Here they share special song which are composed specially composed for their grandsons and daughter. The grandsons and daughters have to wear shawls for that special occasion. In the evening the engaged couple specially the bride will present all the traditional dresses like shawls and other garments. Together with the boys and the elders there will be a common gathering at the bride groom’ s Morung (the bride and the bridegroom are included).

Second Day (Herie kap)
On the second day of the festival, the gate keeper of the main gate will have a special and separate prayer invoking the protection of the Almighty to the Villagers and to shower his blessing in all walk of like for the year to come. After the prayer he would go to jungle and there also he will have a special prayer asking God to show him the right tree for the sacrifice. When it is shown to him the youth will cut it and shape it into a Horn Bill and put it up in the main Gate with decoration and other necessary things. In the evening the elders and the boys will make noise (Nro) and go up and down the whole village for two three times and at the end they will try to pierce the heart of the wooden Horn Bill. If they manage it then it is good luck. Richness and blessing will be bestowed to his children. After this all men and boys will gather I their own Morung to have special prayer specially for good luck in hunting.

Third day (Tsing Rak)
On this day early in the morning the bride will gather all the girls from her Khel. They will go to the jungle to cut fresh firewood for the evening. This firewood is split into small pieces and the bark is also taken out. In the meantime the elders and the youth from the khel will go to the jungle and cut a big tree which is shaped and color is put on the two wooden pieces showing the purity and the virginity of the bride. In the evening the bride will carry the two wooden pieces which signifies her life. The firewood and the wooden pieces are kept in the main gate or the last gate of the village. With these two heavy wooden pieces ( ten to twelve feet in height ) the bride will start from the gate and the rest of the boys and girls will carry the firewood and follow the bride to the girl’s Morung. And on this night the bridegroom will provide food and drink to the girls in the Girl’s Morung.

Fourth day (Rodi)
The fourth day and the last day of the festival is the most important day of the festival. In the morning the boys will prepare a place for long jump and for wrestling ( a place which is set apart by our forefathers ). On this day traditional dresses like shawls and other garments are worn. In the evening all the villagers will gather on that particular place where long jump and wrestling takes place. The men and boys will make noise ( Nro ) and go up and down the village for three times. After this they will come to the jumping place and make noise two times again (invoking god to bless the villagers for their work). Then ( Nro) the long jump will take place and after that the wrestling . The winner of the long jump will have to give in kind or in cash to the village High Priest. Then there will be singing together with the bride up and down the village. The songs are of love, praise and farewell song to the bride and the bridegroom, especially to the bride because she can never take part again in the dance or in such practices. At night the bride would visit each household encouraging men, boys and girls to take part in the dance. For the elders ( men ) she will prepare special soup from meat and give them for their health and strength for the dance.

Last day (Koksui)
It is the last and the most important day of the festival. Here you will see early in the morning people putting on their traditional dress getting ready for the dance. The bride together with some of her friends will go round the village and will give bath to those who are unwilling to join the dance. For the bride it is the last dance in her life ( a married girl cannot join the dance again ). This dance can be participated only by virgin girls. For boys and men whether they are married or not can dance if their health permits. The dances are performed in the evening with different steps and meaning. After the dances, all the dancers will go to the whole village singing and dancing, at some places they will play games and sing songs together with the bride and bridegroom. From the first day of the festival new fire is lit by the eldest from each khel and these elders have to take only pork throughout the festival. Also during the festival no men should sleep with their wives for losing of good luck and courage especially of hunting. On the sixth day elders put off the new fire and celebrate. But the rest of the villagers can start their works from that day onwards with all the blessing and luck from Almighty God who always care for his children.

CHEGA GADI
Chega Gadi is another important and popular festival of the Zeliang people, being celebrated by the forefathers and still being celebrated up to this date. The genesis of this festival marks the peoples beliefs that on this day the Almighty showers blessing and good harvest and health. However the date for the celebration often differ from communities and villages, which is usually fixed according to their conveniences. The Liangmai community celebrate this festival usually at the last part of Chegahui i.e. October.

Earlier the forefathers observed this festival for a duration of 4 -5 days. However , the duration is reduced to even 3 to 4 days on times of any casualties. The people wait anxiously even at midnight to see the first new moon, which is believed to be a boon and bring blessings of God. After the appearance of the moon the priest of the village ( Singkupiu ) makes and announcement and the people began necessary [reparation such as dresses, attirements, food and drinks. After all the preparations are over, the Priest make another announcement as a prelude to the festival. The next morning the youths of the village men folk and womenfolk go to the jungles to cut firewood and bring them to their respected morungs . At noon the men folk go to make new cups and plates of bamboo to be used only in the festival. In the evening the men folk again will go to draw water to be used in the Morung. From this day onwards a separate fire place will be made for men folk usually at a room called ‘ AKHANGKI’ and cooking is separated from the womenfolk of the family. At sunset all the men folk along with 2 (two) High Priest will go outside the main gate of the village for making new fire to be used for the festival and the males are then blessed. After which they shout signifying that they have been sanctified. The men folk collect the fire and come back to their respective Morungs and as per the tradition the womenfolk are prohibited to touch the fire, and even the cups and plates of the festival, till the third day of the festival. From this day onwards all the men folks irrespective of all age leave their homes and sleep in the Morung.

On the third day 2 (two) males who observed fasting will go to the jungle to collect wood which will be craved like a man and tattooed. This wooden statue is then installed at the two gates of t the village and then spearing of the wooden statue takes place. After that, all the men folk gather at the main ground of the village which is also the jumping-pit and various competitions are held viz. Long-jump, wrestling, cock-fights of the men folk etc. Later the high Priest would declare the completion of all the arrangement and lift prohibitions imposed earlier. The folks of the village irrespective of men and women are now free from all bindings and they start feasting and merry-making till the end of the festival.

Reference:
http://nagaland.nic.in

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